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Tuesday, February 28, 2012

[This is Part V of The Chronicles of the Inner Chamber; readers of this series may first want to read the blog's 'Introduction' and the Matrimandir Action Committee's 'Manifesto',Part I - Preface, Part II,Part III, or Part IVbefore continuing.]The Mother was very clear: ‘I did not see the outside…only the inside…’ Further, she indicated that she was open to suggestions. In the Matrimandir Talks, 17 January 1970, there is even some discussion on the subject, and a sketch as well. What begins to emerge is the temple’s outer shape, the Vishnu Shalagrama, one of the most sacred forms in Vedic culture.This was to be the collectivity’s contribution to the Mother’s temple. The cosmic/yogic principles involved are the One and the Many; or else, the Unity and the Multiplicity; or the Point and the Circle; or the Centre and the Periphery. These are different ways of expressing a key aspect of the Supermind. That is, when we have a ‘supramental manifestation’, we know that in some way these two seemingly opposing positions or principles must be reconciled.India has grappled yogically with this conundrum for two thousand years - and has been seemingly unsuccessful. From the time of Gautam the Buddha to the present, we observe how slowly and steadily the issue has been entirely shelved; no such reconciliation was possible. The only ‘solution’ was to escape, to ignore the problem, to undermine its very existence by describing the components involved as ‘illusion’. The direction of the quest was changed and consequently the goal; Sri Aurobindo has elaborated on the matter in his Letters on Yoga.This was the fate of the Vedic Divine Maya. UP THERE she was allowed her ‘space’. When a split in the yogic perceptive capacity arose ‘down here’, she was simply Maya, devoid of any divine attributes. The yogic spirit of India succumbed to the same disease which afflicted the entire globe at the end of the 8th Manifestation of Sri Krishna when realms BEYOND became the goal of the quest, unlike pre-Buddhist Vedic India. Some described it as the onset of a Kaliyuga.

This split was indeed felt throughout the world. It is most clearly recognisable in the occident where orthodox religions finally made a dogma of the split and Spirit and Matter became forever stark opposites in the binary creation of the mental human being, whose sustenance is this pole of tension engendered by the split. The material world of time and space was not known as ‘illusion’ in the West but evil, and a downright Hell. It became a prison, a place where sinners could find a springboard to heaven after death if they were fortunate enough to recognise the one Saviour, and only that one, who could lead them out of their misery. However he managed it, the mental human being could not reconcile these opposites because of his binary affliction.India somehow survived the devastation simply because nothing was organised, no orthodox religion, no pope, no Imam, and above all, no dogma. The yogic realiser was free to pursue his or her preference, even when the predominant influence was the way of Advaita and Mayavada. There was, however, a price to pay: India lost her hold over the material plane that, in the language of Number, is 9, and that, according to the Mother’s designation, is defined as creation in matter. Having abdicated, having opted for otherworldliness as the goal, all else was undermined. As a result, down the centuries with the corrosion that set in, from within, India suffered invasion upon invasion, conquests, colonisations, humiliations, desecration of her most sacred treasures; and finally, every illness we see around us today. At the root of it all was the loss of the Divine Measure several thousand years ago with all its repercussions thereafter.This was what the Mother set about to rectify in her ‘act of measuring’. This she DID accomplish in spite of the recalcitrant ignorance and the bad will she encountered during that infamous 18-day struggle to establish that Measure at the heart of her temple.

The supramental task at hand involving the temple can be described geometrically by the ancient symbol of the Sun, a circle with a central point, thus: . After the split, when science was divested of the sacred (as a correlation to the yogic split), that astrological symbol was incorporated by astronomy. To this day it remains in use.The Sun is considered by Sri Aurobindo to be a symbol of the supramental Gnosis. We shall see in what way this particular symbolism takes shape in the inner chamber. These Chronicles will progressively demonstrate how this simple geometric form holds the key to the entire body of Knowledge captured in the Mother’s plan. But it is not enough to describe the elegant simplicity of the geometry involved. When the Supermind is made manifest all the Knowledge has to be applied today. In other words, it must be rendered dynamic.The Sun’s astrological symbol indicates the One (Point) and the Many (Circle). It also offers the geometric understanding of the Mother’s mission as Divine Maya and the purpose of her ‘act of measuring’. For the inner chamber is the Point; the outer Shalagrama shape is the Circle. This simple correlation describes certain specific boundaries. Her sacrosanct domain was the Inner Chamber (‘I saw only the inside…’); the outer shape was to be the contribution of the collectivity. She did not impinge upon their domain, - but the collectivity had no respect for hers.We must not lose sight of the fact that though the Shalagrama was the responsibility of the group (in this case represented by the architect), its measure was nonetheless established by the Divine Maya. Two key elements were given by her to grant legitimacy – or a Divine Sanction, if you will – to the outer shape.

More importantly, it could then be drawn into the integration process, thereby reconciling one of creation’s greatest paradoxes. It is the same conundrum quantum physics faces when it seeks to measure the position of point and/or wave: it is one or the other. This symbol, transposed to the respective duties of the Mother and the group, reconciles the paradox and expresses the simultaneous harmony of the two. Those two elements were, first and foremost, the 24m chamber floor diameter – no more, no less – and the placement of the chamber of 24m in a perfect circle with a consequent radius of 14.40m. They determined the correct dimensions of the Shalagrama whereby it became integrated into the whole. It was then elevated to the realm of sacred geometry.In this simple manner, via sacred geometry applied to an architectural form, one of the deepest truths of the Supermind is made manifest and its goals are furthered.

Some basicsThe classic Shalagrama is constructed on the basis of three interrelated circles. This in itself allows us to appreciate why in India it is one of the most sacred forms of geometry, revealing as it does the triune nature of reality, which Sri Aurobindo describes as Transcendent, Cosmic, and Individual; or else Sat-Chit-Ananda. Reproduced below is the construction of the three circles with their respective radii.

The inner chamber whose diameter is 24m is placed within the central circle (in a ‘perfect circle’, as the Mother mentioned). When the walls are extended upward they meet that circle at a height of 8.65m. This ‘perfect circle’ determines the proportions of the circumscribing Shalagrama. With the Mother’s chamber of the specified measurements at the centre, it will be 36m x 28.80m.In the Auroville Matrimandir there is nothing touching those crucial points in space. There is no 24m and by consequence no 8.65m meeting that significant inner occult circle.

There is thus no harmony between inner and outer, irrespective of the fact that the architect seems to have maintained the correct measurements for the Shalagrama.If the floor diameter is 23m, or thereabouts, as is presently the case in the Auroville Matrimandir, then the Shalagrama cannot have a total width of 36m as advertised. It must be less. A Shalagrama can be constructed on the basis of any radius; but whatever that is, the central circle will determine the proportions of the figure which are 5:4. Width and height will vary accordingly. While this is possible geometrically, the result in the Mother’s temple is that two important harmonies are lost, which we will describe in these Chronicles.

What was lostThe idols of a Hindu Temple must be fashioned according to set rules. These were laid down centuries ago based on the visions of sages. It is only when those exact proportions are reproduced that the idol is truly infused with a certain energy that is the cosmic essence of that particular deity. If, in the fashioning of the murthi, the sculptor introduces a variation without the inspired drishti, the connection is lost. The idol is then abandoned and certainly never installed in the temple. Thus, accurate proportions are crucial to the function of the idol.In earlier times, before the decline, idols were not required for this function, only pure geometry was used. This was the Vedic Age several thousand years ago. The construction, known as vedi, was simply a particular geometric form made of bricks. These structures for the homam were often quite elaborate and the geometry involved was complex. The sacrifice could only be ‘pleasing’ to the Godhead (Agni, for example) if the geometry was executed with meticulous care. Then, and only then, was it elevated to the level of the sacred.It is known that the Mother did not want photographs of herself and Sri Aurobindo in the temple, particularly in the Inner Chamber, ‘only the symbols’, - i.e., only the geometry. This injunction was the signal that she was resuscitating a very ancient Vedic tradition. It is similar to the difference between Carnatic and Hindustani music. The former is like the skeleton of the structure (music); the bare and pure essence; the latter is a step or more removed from the basic structure or pure essence. In certain periods of evolution the vedi is the way; in times when the Knowledge, pure and overt, has to be covered in veils in order to preserve it, then the skeleton/essence structure acquires outer sheaths – like Guha covered in veils.Bearing the above in mind, we can analyse the geometry of the Mother’s Vision and reveal how it is sacred only when HER plan in its complete form is the blueprint. There may be geometry in the Shalagrama of the Auroville Matrimandir, but it has not been sanctified by the innermost essence which is provided by the 24m diameter of the Chamber, since that does not exist.Within the ‘perfect circle’ of the Shalagrama (below), as the Mother specified, we have inserted the Inner Chamber. The element of crucial importance is the floor diameter of 24m. This is where the walls are set (‘…it is understood the 24m ends at the walls’) and then extend upward to join the occult circle at 8.65m. If not, if, as in the Auroville Matrimandir, the chamber measures 23m, nothing HOLDS. Those points in the temple’s inner spaces do not exist. Yes indeed, Ruud Lohman, everything ‘falls apart’.

For only when the geometry is faithful to this inner measure can the Shalagrama bear the correct proportions with a horizontal 36m and a vertical of 28.80m.

Added to the vertical are 30cm at the top and 30cm below to close the three Shalagrama circles and seal the form, indicated by the dotted lines in the diagram on page 3. We then have 29.40m, the sidereal ‘year’ of Saturn, ruler of India’s zodiacal sign Capricorn. In future Chronicles this will be explained in full when the chamber is given dynamism, like a carousel that is set in motion.The true measure, the Divine Maya, moves from inner to outer, be this in the Rishis’ vision or in truly sacred temple architecture. But since the Matrimandir architects and builders refused to incorporate the correct room diameter, as the Mother so clearly specified, that divine Measure does not exist in what they have constructed. The harmony between inner and outer has been lost there forever.Had the community respected the boundaries that Supermind determined, with specified tasks allotted to all the participants, the desired integration of inner and outer would have occurred. As things stand, though the correct measurements seem to have been adopted for the outer shell of the temple, they bear no relation to the inner chamber. It, in turn, cannot ‘support’ the outer since the ‘skeleton’ that the room must provide by its perfect measurements does not exist. The entire exercise has been a pathetic waste.There is something else that has been lost of perhaps greater importance. It concerns the very nature of the geometric forms involved in both inner and outer structures. Regarding the latter, it is essential to note that true to the Divine Principle the Mother embodied, the Shalagrama is a feminine form, unlike the angular shapes, - i.e., pyramids, squares, rectangles, and so forth. This is fully in keeping with the Avataric mission of this 9th Manifestation.

Indeed, with the number 9 itself – the ultimate Feminine. The round form reveals a key feature of the Age of Supermind that is upon us in that perception is spherical, not linear; above all, it is a vision from the core.

But that core, that ‘centre that holds’, does not exist in the Auroville Matrimandir. Therefore the entire exercise is laid waste and with it the crores of rupees already invested in the colossus. Surely if the members of the community sought in their Matrimandir a field for their yoga and discovery of human unity, something less costly could have been devised.

The significance of this loss, this deliberate unwillingness to allow the Mother that sacrosanct inner space has had grave consequences for Auroville. Under the circumstances, any pretensions of being ‘the cradle of the Superman’ have to be seen for what they are: illusions, even arrogant illusions. In the language of sacred geometry such as the Mother has employed, this is easily explained. There must be a harmony, spherical and non-speculative, precise and not approximate, between inner and outer because only then can the dynamics of Supermindbe organised for deployment on this third planet from the Sun. Indeed, this is the message contained in our luminary’s very symbol: , the Point in the Circle.This harmony has never been achieved or even suggested in any extant example of sacred architecture across the globe. It was to be India’s contribution to the 9thManifestation of the Supermind.

‘…The outside…I did not see the outside,
I did not see it at all. I saw only the inside.’

The Matrimandir Talks, 3.1.1970

This is a clear statement. If a client were to make such a statement to his/her architect, with the explicit request for a room of 24m diameter, there would be no difficulty for the professional to implement it faithfully. Moreover, it would be incongruous for the architect to assume that his client included in this request the circumscribing walls with their then unknown thickness and would have desired the room of 24m to include those walls within the diameter of the room, especially since the client had already stated, ‘I have only seen the inside’.

With this brief introduction we can begin to explore the most disheartening part of the drama to have the Mother’s Vision reinstated as the plan for the Inner Chamber, which involved precisely the Chamber’s diameter that should have been self-evident. In no uncertain terms and if for no other reason than logic, the Mother wanted the 24 metres ‘to end at the walls’. But since on this measurement the fate of the Mother’s Vision hinged, as the pioneering example of the new sacred art, given the downright bad will that pervaded the Auroville atmosphere, this was the feature of the Vision that was most staunchly opposed. It was a determined opposition that flew in the face of all logic. Mental contortions were engaged in to make sure that this crucial 24m diameter would not come into being in the construction. Nothing was finalised at this level in 1974 when the problem involving this measurement surfaced. There was every possibility of correcting the error Udar Pinto made in his drawing for the Mother.

Yes, this error, along with several others, crept into the hastily prepared drawing by the Ashram engineer. But to safeguard the design and wishes of the Mother, Providence made sure that the Mother’s own words would correct this mistake in the subsequent recorded discussions. That should have sufficed.
It did not. Here is an example of those mental acrobatics to justify the architect and Matrimandir workers’ refusal to honour the Mother’s wishes:

‘Matrimandir – and here may lie the key – is not being built in the third dimension but in the fourth. There one has to enter, there one must understand, there one should measure, and then all the measurements are inverted. Everything flips inside out…

‘…How could one indicate symbolically, but still very concretely, this turning inside out of a ball? Well, for instance, by measuring from outside to outside. Now, who ever measures the inside of a hall from the outside of the walls? She! [the Mother] For those reversed measurements are in fact a precise symbol of the reversed, inside-out consciousness. They clearly indicate that here one enters a space which has been planned and – by means of our human clumsiness and mistakes – executed in the fourth dimension. Unwilling cooperators, we, of the great Plan, which is always certain to fall ultimately square on its feet…. So…that twenty-four meter measurement is correct, exact, most precise. Only – your tape measure must be able to span the fourth dimension.’

These are excerpts from a book entitled, ‘A House for the Third Millennium’, by Ruud Lohman, a Roman Catholic priest who established himself at the site of the construction from the day of the Matrimandir’s inauguration in 1971 and never left until his death in the 1980s. We would not bother reproducing this gibberish if it were not for the fact that Lohman was a key influential figure in everything that transpired regarding the measurements and implementation of the Mother’s plan. He opposed any idea of measurements and ‘astrology’ as having any significance other than what his own limited consciousness could grasp; and was, from the beginning a staunch opponent of the tradition in these matters.
Coming from the West, and conditioned heavily by his Catholic upbringing and priesthood, it is not surprising that he should have adopted the attitude that he did. But what is extraordinary is that such people were able to rule the day and convince every Indian involved in those early moments of the Chamber’s life, that his vision, his conclusions (see above specimen) were right. This was surely the ‘sense’ the Mother intended of the outside measurement, a flip-flop consciousness! With this sort of flippant attitude, is it any wonder that the crystal in the Auroville Matrimandir reflects the surroundings upside-down! For isn’t that topsy-turvy display just what Lohman would need to justify his theory of inside-outside/upside-down? Isn’t it the exact symbol of this sort of twaddle? Indeed, everything is ‘perfect’ in the Auroville Matrimandir.
The disheartening part was that no one listened to the Mother herself. When she asked for precision and specific measurements, was she talking gibberish? And what would the Lohmans of this world say when confronted with the sacred Mahamaya that states, ‘…If the measurement of the temple is in every way perfect, there is perfection in the universe as well’ (XXII, 92.)?

We know what Ruud Lohman thought of such matters and we can quote the same text when he describes his friend William’s conflict, after he ‘fell into the hands of an astrologer, also living in the Ashram’ (ibid):

‘…After the visions of the Mater Divina [the Mother] and the niggling humana, a third element entered: the cosmos, the planets, the interpretations of the great rhythms of creation. And what did the inspirations say? It was wrong with the Matrimandir, wrong, wrong, wrong! Stop, stop! The builders, according to the stars, did not follow the measurements given by the Mother, and all the calculations couldn’t stand up any more. Or rather, the calculations stood, but Matrimandir didn’t. One ‘mistake’ especially was stressed a lot: the twenty-four meters from wall to wall. On the original drawing, the Mother had drawn just one little line for the thickness of the wall. The execution was left to the engineers, and when the calculations for the Matrimandir were fed into a computer in Madras in 1970, the walls became forty centimetres thick, and the twenty-four meters ran from the outside of the wall to the outside of the opposite wall. So the Chamber is twenty-four minus the twice-forty centimetres of the walls.

‘Well, that was for the astrologer the reason for all the crises, wars, disasters of the world today, for when one cosmic clock is off it throws everything else off, too. And she fulminated and wrote books and pamphlets and tried desperately to stop the work, but it went on and the Room is there, twenty-four meters minus the thickness of the walls.’ (Ibid.)

It is at this point in his story that Lohman introduces his theories of the fourth dimension and the Mother’s real intention which the Matrimandir architect and builders faithfully carried out: Inside is outside and outside in when you are ‘measuring in the fourth dimension’. Therefore, everything is all right with the Chamber. ‘The great Plan’, will always ‘fall ultimately square on its feet’, regardless of any mistakes Auroville might make.
But the Mother’s Vision is not to be trampled upon so lightly and so amateurishly. There are indeed ‘cosmic laws’ involved, which these Chronicles will establish. And it is a fact that every attempt was made to stop the construction before it reached the point of no return so that this critical diameter measurement would be incorporated, just as the Mother wanted. But the Lohmans of this world have proven to have the stronger voice, even in India, a civilisation that should know better.
But we do not have to retreat to the 1970s to discover the consciousness that rules Auroville. We have the words of a prominent Auroville researcher, Paulette, in her recent document to MAC, when it was pointed out that the Mother was then nearing 92 and her eyesight was poor: ‘…Who do you think the Mother is? Handing over wrong plans with wrong measures because her eyes could not detect the mistakes, as you pretend?’
Again, the implication is that Auroville is always right: if the Mother gave the builders a plan with ‘mistakes’, that too was right and it was correct for them to incorporate those mistakes, because, as we had been told then, ‘she blessed that plan’ so it must be right, poor eyesight not withstanding.
But there were other mistakes in Udar Pinto’s drawing. Yet these were all corrected. No such argument was proffered to justify guarding them zealously, unlike the incorrect floor diameter.

Could it be that they were accepted and corrected without bringing in the Mother’s higher consciousness beyond physical eyes, or her fourth dimension vision where inside is outside, simply because they were not crucial to the fate of her Vision?
They were items that could always be added at a later date (or subtracted). One such mistake was that Pinto drew only eleven columns instead of the specified twelve. The unbiased reader must consider this: If that drawing’s 24m outside wall measurement was sacrosanct, though it was so obviously a mistake, why have the twelve columns been installed and not eleven, as Udar’s plan indicates (not to speak of the 15-step ascending entrance)? And why has Sri Aurobindo’s old symbol not been used for the ‘stand’, again as erroneously given in Pinto’s drawing? If these errors were all corrected without any argument, naturally we must draw the conclusion that, given the fact that the diameter is crucial in sacred geometry, and insofar as the builders chose the Troika formula of exaltation of the builders’ consciousness over any considerations of sacred architecture, it was a deliberate refusal, premeditated, obstinate. The intent was to stamp out any higher content from the Chamber.
Indeed, this was our experience at the time. And it was this refusal to grant the Mother just this one meter more of ‘inner space’ that for all times the Auroville Matrimandir has been eliminated from the annals of great sacred art.
Is this what everyone wanted? Why should any of us have accepted, without protest, that Auroville somehow had and has an unassailable sanction from the Divine to carry out such acts of desecration? Has anyone seriously, deeply pondered over what this attitude has engendered? Is it surprising then that a cover-up has been engaged in since then? Because how is history going to view this aberration? When future seekers read the Mother’s own words on the 24-meter diameter, how can the Auroville justifications be taken for anything other than what they were: a determination to remove her Vision from the annals of the great achievements in the field of sacred geometry?
Here is just one clear explanation from the Mother to Satprem and Paolo on the question of the 24m diameter. Judge for yourselves, bearing in mind that when these transcripts were circulated the floor diameter had not been set in place; and in the words of the executing architect himself, ‘It would take just ten minutes [at the drawing board] to change the diameter.’

17 January 1970

There is also the question of measurement. According to the plan you have given 24 metres – 12 metres from each side of the globe. But can we keep a little extra distance on each side for the passage? The plan shows 24 metres in diameter and 15.20m for the height.

The Mother: Ah?

He asks if the proportion can change. To keep 24m for the base of the carpet, but with the possibility, for example, of keeping 2 or 3 metres on each side for free movement.

Then where would the walls come?

They would be there [the disciple points to the passage in Paolo’s drawing].

It is the wall which must be at 24 metres.

He says that if there are to be these passages then 24 metres would be a little short.

The disciple insists several times on a ‘passage’ beyond the 24 metre diameter (‘…24 metres for the total width or for the carpet?’), but the Mother stresses the inner measurement, inside wall to inside wall.

…There would even be this possibility – to have a space between the outermost wall [ofthe entire temple] and the inner wall. To make a space. That is to be seen.

That means in addition to the 24 metres.

Yes, it is understood. The 24 metres end at the walls.

And further,

…So a passage outside.

The passage outside.

This makes it abundantly clear that nothing was to interfere with the diameter measurement of the Chamber. There was no doubt at all what needed to be done since Udar had made a mistake in his hastily drawn plan but which was clarified by the Mother’s explicit instructions. Like the other mistakes this one too had to be corrected. That it was not, that this became the rallying point for opposition to sacred geometry and ‘astrology’ tells a tale of its own. By refusing to grant the Mother this simple one metre of space, the Auroville Matrimandir cannot lay any claim to be ‘the Mother’s original’, as has been the case over the years, a false position that is being exposed by these Chronicles. It cannot hold itself as the centre of the new Age where the ancient traditions would find their place and serve as the foundation for renewal and renaissance. That renewal, that reestablishment of the Dharma has to rely on the printed word alone now. Auroville forfeited its claim. But let us see how it continues to fool the public; and we must question why it does so? If centimetres have no meaning, then why has the room’s diameter been conveyed as 24 metres in all Auroville publications?
Fund-raising pamphlets and cards have been issued where the impression is given that all the measurements are ‘faithful to the original’ (see Chronicle 3 and the executing architect’s statement). In this material a drawing of the temple is presented with measurements listed alongside, in such a way that the truth is obscured. Not only has the room’s true diameter been left undefined, but the entrances through the walls as well. From this drawing we would have to assume that the visitor simply MATERIALISES in the room, since no entrance has been indicated connected to the spiralling ramps.

For if by chance someone had heard of the controversy regarding the chamber’s diameter and entrance from below, all concerns would be allayed by this and similar official publications. Is this not deliberate obfuscation?

The question to be asked is why, if ‘astrology’ and ‘measurements’ have been purposely subtracted from the Mother’s Vision, does Auroville continue to hide the truth? We know the answer. The public now has the right to know.

What was lostThere are two fundamental measurements in architecture of the sacred, the vertical and the horizontal. In the Mother’s design these are accurately provided and together with the entrance by 15 steps from below, the horizontal (room diameter) is essential. These were the two elements of the Mother’s original that had already been eliminated when Piero Cicionesi, the executing architect, made his false statements to the German Publisher, Fischer Verlag, in 1977-8.
The Mother’s original Vision is like a timepiece. She has herself revealed this connection explicitly in the Matrimandir Talks (31.12.1969 – 17.1.1970). The Chamber provides all the measurements of our day and month and year. The Mother not only stated that the 12 facets of the room were the twelve months of the year; she also incorporated the day of 24 hours. With this simple specification the great secret of the Vision was revealed, that the Mother’s Vision provides humanity with the new Divine Maya, or the Golden Rod of western tradition. It is the measure of time in space. The 24m diameter holds the key.
Without this accurate measurement the whole structure ‘falls apart’. We will demonstrate this by way of diagrams in future Chronicles. There may be cement and steel which are apparently indestructible. But these are perishable materials. They are not the substance of immortality. It is only Time that can render imperishable the perishable when it is an ally in the process of transformation, for it is the builder of Form.

The talk of the Auroville Matrimandir being the seat of a ‘yoga of the cells’ is therefore to be seriously questioned. When Time and its indispensable precision are rubbished and the Divine Measure that utilises the new precision is trashed, what transformation of matter are we talking about? Time is the building mortar, the true cementing factor. Hence its secrets are coveted by all seekers in the quest for immortality. Without the allegiance of Time, all such quests are illusions. To deny measure is to deny time is to deny form. How then are we to transform matter? Have we any right to claim that we are doing so when we do not accept the terms matter imposes?Mayavada has permeated the yogic consciousness of India for far too long. Everything to do with material, cosmic manifestation is considered an illusion. This is what the spiritual authorities tell us. Indeed, this lies behind the rejection of measure and the precision the Mother demanded. The ‘new precision’ involves Time in the transformation as an ally and not a destroyer. Without this allegiance there can be no ‘yoga of the cells and matter’. The Mother’s original plan gave us this precious knowledge. It exists for those who SEE. It does not exist in the Auroville Matrimandir, in spite of the mental acrobatics of the non-believers (‘…One is not going to say it. To begin with, they would not believe me…’).
For India the loss of the Vision has done incalculable damage. This will be explained in detail in future Chronicles. It is sufficient to state for the moment that the emphasis by the Mother on time and measure was a calculated divine strategy insofar as India lost the Divine Measure a number of centuries ago when the sidereal (Nirayana) zodiac was adopted in lieu of the Vedic tropical (Sayana) zodiac. It is only with the tropical zodiac that the Makar Sankranti, the shortest day of the year and entry into Capricorn, has any relevance both within India and connected to the rest of the world. This is the true VEDIC astrology, unlike what goes by that name today.
The reasons for this aberration are intimately connected to Sri Aurobindo’s mission and explain his statement that Kalki comes ‘to correct the error of the Buddha’. The Mother’s Vision, with its ‘new precision’ involving time and measure, was a crucial piece in the correction process. Her Vision reinstates the tropical zodiac in all its details and provides India with the Divine Measure once again, - and with it the keys to her destiny and place within the new Supramental dispensation. There is no way in which India can fulfil that high destiny without this Divine Measure. Through these Chronicles, we shall prove the point.
This is what ‘astrology’ says – and therefore every possible attempt was made to save her Vision in spite of the recalcitrant ignorance we encountered at every step of the way.
And yet there is an irony. For the most successful ‘mental acrobat’ of them all in Auroville was right on the mark when he connected the Chamber to the fourth dimension. But he ended by destroying his own correct perception!
In future Chronicles we will present diagrams that will prove how indispensable the 24m diameter was to the sacred function of the Inner Chamber. We will also provide further proof that a cover-up has been in progress to make the public believe that ‘all is as it should be’, everything is ‘all right’ with the Matrimandir. For Ruud Lohman has said so, may his soul rest in peace. Amen.